אלה תולדות יצחק וגו׳

The Rebbe on this paragraph AI research

1. Background from the Rebbe

   In the maamar Ve’eileh Toldos Yitzchak of Shabbos Toldos 5718 (Mevarchim and Erev Rosh Chodesh Kislev), which, as its editors note, follows the Rebbe Rashab’s maamar on the same verse from 5678, the Rebbe explains how the service of Avraham (love) and of Yitzchak (fear) lives in every Jew, and takes up the old question „איך שייך ציווי על אהבה” (how love can be commanded).

   As the Rebbe Rashab explains (dibbur hamaschil Ve’eileh Toldos 5678), which the Rebbe sets out almost word for word in his maamar Ve’eileh Toldos 5718, the question of how love can be commanded is not settled by the usual answer, that the command is to contemplate and love follows by itself, since „ואהבת” (“And you shall love”) commands the love itself. Even after contemplation, love can remain ratzo alone, like „בן עזאי שהציץ ומת” (Ben Azzai who gazed and died), or Aharon’s sons who „בקרבתם לפני הוי׳ וימותו” (“drew near before Havayah and died”); that is the way of Tohu and against G‑d’s intent. What can be commanded is that after the ratzo the love become shov, drawn down below, which is the Alter Rebbe’s answer here: „הצווי ואהבת הוא הפי׳ בהיפוך מלמעלה למטה” (the command means the reverse direction, from above downward).

   The Alter Rebbeולכן הצווי ואהבת הוא הפי׳ בהיפוך מלמעלה למטה

   The Rebbeשהציווי ואהבת הוא שהאהבה תהי׳ בבחי׳ שוב והמשכה למטה

   Toras Menachem – Sefer HaMaamarim 5718 (unedited), p. נ · ש״פ תולדות, מבה״ח וער״ח כסלו, ה׳תשי״ח

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1. Background from the Rebbe

   In the maamar Lehavin Inyan Erev Rosh Chodesh of Shabbos Toldos 5714, which, as its editors note, follows throughout the Rebbe Rashab’s Vayomer Lo Yehonasan Machar Chodesh of 5680, the Rebbe explains the two loves in „ואהבת” (“And you shall love”), the ratzo that rises and the love that draws down, and reads the Sages’ „שיהא שם שמים מתאהב על ידך” (“that the Name of Heaven become beloved through you”) as the second.

   As the Rebbe Rashab explains (dibbur hamaschil Vayomer Lo Yehonasan Machar Chodesh 5680), which the Rebbe sets out in his maamar Lehavin Inyan Erev Rosh Chodesh 5714, the Sages’ “that the Name of Heaven become beloved through you,” which the Alter Rebbe reads here as „להמשיך גילוי אור אלקותו מלמעלה למטה” (drawing the light of G‑dliness downward) without saying why the words mean that, is explained this way: “Heaven” is Z”A, and “the Name of Heaven” is its vessel, Malchus, „שהוא שם והארה בלבד” (which is only a name and a glimmer), so light has to be added to it. So too every vessel of the sefiros is only a “name”: „כד אנת תסתלק מינייהו אשתארו כולהו שמהן כגופא בלא נשמתא” (“when You depart from them, all the names remain like a body without a soul”); and even the lights are called names, so added light must be drawn into them; that is making the Name beloved, and it is done „ע״י מעשה הצדקה” (through the deed of tzedakah).

   The Alter Rebbeוכמארז״ל שיהא שם שמים מתאהב ע״י. פי׳ להמשיך גילוי אור אלקותו מלמעלה למטה

   The Rebbeושם שמים הוא הכלי לז״א, שהוא מלכות, שהוא שם והארה בלבד

   Toras Menachem – Hisvaaduyos (unedited), vol. 10 (תשי״ד ח״א), p. 155 · ש״פ תולדות, מבה״ח וער״ח כסלו, ה׳תשי״ד

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1. The Rebbe explainsThe Rebbe says this in more than one place

   In a sicha of Shabbos Vayelech 5735 (Likkutei Sichos vol. 15, Vayera II), the Rebbe asks why the Zohar calls the well Avraham dug “Yitzchak’s well,” and why his father, R. Levi Yitzchak, explaining this in his notes on the Zohar, refers to Torah Ohr at the start of Toldos.

   The Rebbe reads this paragraph as giving the reason why Avraham’s wells could be stopped and why, once Yitzchak dug them again, they lasted: the Philistines can oppose only the line of chesed (קו החסד) in holiness, not the line of gevurah. He spells it out from Likkutei Torah and Torah Chaim: “Philistines” is from „מבוי המפולש” (mavui mefulash), an alley open at both ends, and they were scoffers, for scoffing comes from a heart opened too wide, the unholy counterpart of Avraham’s expansive love and joy; even so it could take hold only „אחרי מות אברהם” (“after Avraham’s death”), when the holy love had gone and only the open heart remained. Love still carries a sense of self, „יש מי שאוהב” (“there is one who loves”), while awe and acceptance of the yoke are bittul, so once Yitzchak’s awe was joined to Avraham’s love the external forces had no more hold.

   The Alter Rebbeאבל שמת דאברהם חסר וי״ו לפי שסתמום פלשתים ויש לחיצונים יניקה מהם

   The Rebbeפלשתים קען זיין אַ מנגד נאָר צום קו החסד פון קדושה און ניט צום קו הגבורה

   Likkutei Sichos, vol. טו, p. 118–121 (on Torah Ohr: 119–120) · משיחת ש״פ וילך תשל״ה

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2. The Rebbe explains

   In the same sicha of Shabbos Vayelech 5735 (Likkutei Sichos vol. 15, Vayera II), explaining why R. Levi Yitzchak reads the Zohar’s “Yitzchak’s well” as Avraham’s well that is only credited to Yitzchak, the Rebbe builds on this paragraph’s words „לא נפסק עוד נביעתם” (“their flowing was no longer cut off”).

   The Rebbe notes that “their flowing” here means „לנביעת מי החסדים דאברהם” (the flowing of Avraham’s waters of chesed), as Torah Chaim says explicitly. So even after Yitzchak dug them again they remained Avraham’s wells, his service of love and joy, and Yitzchak’s part, awe and acceptance of the yoke (יראה וקבלת עול), is what keeps that love and joy alive; this, he says, is why his father read the Zohar’s “Yitzchak’s well” as Avraham’s well only credited to Yitzchak. He concludes that the main line of service is love and joy (“there is no service like the service of love”), and awe is what lets the joy last.

   The Alter Rebbeלפי שע״י חפירה דיצחק לא נפסק עוד נביעתם

   The Rebbeלנביעת מי החסדים דאברהם, כמפורש בתו״ח שם פ״ז

   Likkutei Sichos, vol. טו, p. 120, note 21 · משיחת ש״פ וילך תשל״ה

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3. The Rebbe explains

   In a talk of 12 Tammuz 5714, which the Rebbe edited in Yiddish for Likkutei Sichos vol. 1, asking why Yitzchak could be born only „מטיפה קדושה” (from a holy drop), after Avraham’s circumcision, the Rebbe first sets out how Avraham drew G‑dliness down into the world while Yitzchak made the world itself rise to become its vessel, and why Yitzchak kept digging when the Philistines took his wells.

   The Alter Rebbe states that the ascent from below has „אין קץ ותכלית” (no end or limit), while drawing down from above „יש לה גבול” (has a limit). The Rebbe gives the reason, citing this maamar in his note: the work of making the world itself a vessel for G‑dliness reaches „בלי גבול האמתי” (the true limitlessness) of the Ein Sof, because it is through this work that the ultimate intent (תכלית הכוונה) is fulfilled. In the same talk he describes Yitzchak’s wells as uncovering the living water already in the ground, not pouring water in from elsewhere, so that the world itself rises to become a vessel.

   The Alter Rebbeמשא״כ יצחק בחי׳ מלמטה למעלה בחי׳ אין קץ ותכלית והכל ירוממוך סלה

   The Rebbeדי עבודה צו מאַכן פון וועלט אַ כלי צו ג-טלעכקייט דערלאַנגט אין בלי גבול האמתי

   Likkutei Sichos, vol. א, p. 30 · משיחת י״ב תמוז תשי״ד

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4. Background from the RebbeThe Rebbe says this in more than one place

   In the maamar Ve’eileh Toldos of Shabbos Toldos 5718, following the Rebbe Rashab’s Ve’eileh Toldos 5678, the Rebbe asks, as the Rebbe Rashab does there, what the difference is between Avraham drawing G‑dliness into the world and Yitzchak uncovering it, since both seem to reveal G‑dliness below, and explains what „מלמעלה למטה” (“from above downward”) and „מלמטה למעלה” (“from below upward”) mean.

   As the Rebbe Rashab explains (dibbur hamaschil Ve’eileh Toldos 5678), which the Rebbe sets out in his maamar Ve’eileh Toldos 5718, the stopped wells are explained by another principle: when the higher comes down to the lower, as with Avraham, nothing stands in the way, but the lower is not changed, so „אפשר שמצד התגברות החומריות יסתלק האור” (when physicality grows strong the light can leave); when the lower rises, as with Yitzchak, it must first be refined, „מי יעלה בהר הוי׳ גו׳ נקי כפים” (“who shall ascend the mountain of Havayah… clean of hands”), and then the light stays. So the revelation at Sinai left the lower unrefined, while in the time to come the body itself will be refined; and, the Rebbe adds, after Sinai there was still exile, while the revelations of the time to come „קיימים לעד ולעולמי עולמים” (last forever). This is why the Philistines stopped Avraham’s wells after his death but could not stop Yitzchak’s: Yitzchak’s ascent „פעלה זיכוך המטה” (refined the lower itself).

   The Alter Rebbeוהנה הגם שאברהם היה ג״כ חופר בארות אבל כתיב ויסתמום פלשתים

   The Rebbeמשא״כ הבארות דיצחק לא שייך שיסתמום פלשתים, לפי שעבודת יצחק היתה בדרך העלאה לפעול זיכוך בהמטה עצמו

   Toras Menachem – Sefer HaMaamarim 5718 (unedited), p. נג–נד · ש״פ תולדות, מבה״ח וער״ח כסלו, ה׳תשי״ח

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5. Background from the Rebbe

   In the maamar Ve’eileh Toldos of Shabbos Toldos 5718, right after explaining why Yitzchak’s wells lasted, the Rebbe turns to the full (שמות) and defective (שמת) spellings of “names” in this verse, taking up the question and answer of the Rebbe Rashab’s Ve’eileh Toldos 5678.

   As the Rebbe Rashab explains (dibbur hamaschil Ve’eileh Toldos 5678), which the Rebbe sets out in his maamar Ve’eileh Toldos 5718, the Alter Rebbe’s reading here raises a difficulty: the letter vav stands for drawing down from above, which is Avraham’s way, so one would expect Avraham’s “names” to be full and Yitzchak’s defective. The answer is „שגם ענין ההעלאה הוא באות וא״ו” (that ascent too goes by the vav): every ascent is through „שם מ״ב” (the Name of 42), six times seven (the Rebbe cites Likkutei Torah on the journeys), and the Zohar reads “a true sign” (אות אמת) as the letter vav. A drawing down that comes on its own from above does not last, „כיון שהמטה אינו כלי להמשכה זו” (since the lower is no vessel for it), as with Avraham’s wells; when the ascent comes first and brings the drawing down, the vav is “a true sign” that lasts, because a vessel was made. More deeply, refining the darkness itself reaches higher, „ישת חושך סתרו” (“He made darkness His hiding place”), where there is no change or interruption.

   The Alter Rebbeונמשכים ונובעים הששה מדות שהן בחי׳ וי״ו ע״כ הוא שמות מלא בוי״ו

   The Rebbeהול״ל ביצחק שמת חסר וא״ו, ובאברהם שמות מלא וא״ו

   Toras Menachem – Sefer HaMaamarim 5718 (unedited), p. נד–נה · ש״פ תולדות, מבה״ח וער״ח כסלו, ה׳תשי״ח

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6. Background from the Rebbe

   At the end of the maamar Ve’eileh Toldos of Shabbos Toldos 5718, which follows the Rebbe Rashab’s maamar of 5678, having said that „ובשביל ענין העלי׳ נעשה כל ענין ההמשכה דאברהם” (all of Avraham’s drawing down exists for the sake of Yitzchak’s ascent), the Rebbe explains why in the future „כי אתה אבינו” (“For You are our father”) will be said to Yitzchak alone.

   As the Rebbe Rashab explains (dibbur hamaschil Ve’eileh Toldos 5678), which the Rebbe sets out at the end of his maamar Ve’eileh Toldos 5718, “For You are our father” will be said to Yitzchak because the ultimate elevation of the future is „שהמטה גופא יזדכך להיות כלי לאלקות” (that the lower itself be refined into a vessel for G‑dliness): the reason for the Alter Rebbe’s line here, „שעיקר הצחוק והשמחה יהיה מבחי׳ יצחק” (that the main laughter and joy of the future will come from Yitzchak’s way), the ascent from below. The Rebbe frames it with his own premise in this maamar, that all of Avraham’s drawing down exists for the sake of Yitzchak’s ascent; so „אברהם לא ידענו” (“Avraham did not know us”), and only to Yitzchak will they say “You are our father.” With the Rebbe Rashab he ties this to the inner Torah that Moshiach will reveal, which is reached through the toil of refining from below.

   The Alter Rebbeולע״ל כתיב כי אתה אבינו שעיקר הצחוק והשמחה יהיה מבחי׳ יצחק שהוא ממטה למעלה

   The Rebbeלפי שתכלית העילוי דלעתיד הוא שהמטה גופא יזדכך להיות כלי לאלקות

   Toras Menachem – Sefer HaMaamarim 5718 (unedited), p. נז · ש״פ תולדות, מבה״ח וער״ח כסלו, ה׳תשי״ח

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7. From the Rebbe’s maamar ד״ה ואלה תולדות יצחק בן אברהם, 5725

   The Alter Rebbe grounds Yitzchak’s superiority (“For You are our father”) in the fact that the ascent from below has no end, while the drawing down from above is limited. The Rebbe presents this as the reason according to the first explanation. According to the second explanation he adds another reason: fear itself is above love. Even lower fear is rooted in higher fear, which stands above great love.

   The Alter Rebbeבבחי׳ ממעלה למטה יש לה גבול המשכה למטה

   The whole maamar, summarized

8. From the Rebbe’s maamar ד״ה ואלה תולדות יצחק בן אברהם, 5725

   The Alter Rebbe describes man’s service as the reverse of hishtalshelus, the nullification of something into nothing. The Rebbe separately presents mesirus nefesh as an example of ascent superior to the drawing down of Torah and mitzvos. Mesirus nefesh is above reason because it joins yud and heh and reveals Atik, the essence of the soul. Torah and mitzvos are a drawing down that joins vav and heh. He supports this from the Beis Yosef and from the Zohar’s precise word סליק.

   The Alter Rebbeאבל עבודת האדם הוא ההיפוך והוא להיות בטול היש לאין

   The Rebbeמעלת המס״נ (העלאה) על עסק התומ״צ (המשכה)

   The whole maamar, summarized

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1. The Rebbe explains

   In the talk that followed the maamar Lehavin Inyan Erev Rosh Chodesh on Shabbos Toldos 5714, which the Rebbe edited in Yiddish for Likkutei Sichos vol. 1, he returns to „כי אתה אבינו” (“For You are our father”) and asks in what way Yitzchak was „בדוגמא דלעתיד לבוא” (a pattern of the time to come).

   The Rebbe gives the reason “For You are our father” will be said to Yitzchak from this paragraph (his note cites Torah Ohr 17c): Yitzchak’s matter is fear and bittul (פחד וביטול), and that is one of the new things of the time to come. From this he explains why Yitzchak lived in several ways in the pattern of the future: all the Patriarchs „הטעימן מעין עולם הבא” (were given a taste of the World to Come) in delight, but at the binding „פרחה נשמתו” (Yitzchak’s soul flew from him) and a soul of the World to Come was drawn into him, so his whole life was in that pattern. His true distinction, the Rebbe says, is that he was above the world and drew from there into the world.

   The Alter Rebbeפי׳ כי עתה א״א שבחי׳ פחד יצחק יהי׳ בבחי׳ אבינו שהיא המשכה למטה

   The Rebbeווייל יצחק איז דער ענין פון פּחד און ביטול, וואָס דאָס איז דאָך איינער פון די חידושים פון דעם זמן פון לעתיד לבוא

   Likkutei Sichos, vol. א, p. 48–49 · ש״פ תולדות, מבה״ח וער״ח כסלו, ה׳תשי״ד

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2. Background from the Rebbe

   In the same maamar of Shabbos Toldos 5714, following the Rebbe Rashab’s Machar Chodesh 5680, which asks the same question, the Rebbe asks: if Yitzchak’s level is darkness (חושך) for those below, how can it be said to Yitzchak in the future, „כי אתה אבינו” (“For You are our father”)?

   As the Rebbe Rashab explains (dibbur hamaschil Vayomer Lo Yehonasan Machar Chodesh 5680), which the Rebbe sets out in his maamar Lehavin Inyan Erev Rosh Chodesh 5714, fear, unlike love, comes from closeness to G‑d’s essence (“I fill the heavens and the earth”), leaving nothing sought but bittul, and since the essence is above revelation, to those below it is darkness; how then can such darkness be called “our father,” as the Alter Rebbe says here it will be in the future, when the Fear of Yitzchak (פחד יצחק), which now cannot be a flow to those below, is revealed below? The answer is from Shabbos: it is above the chain of worlds and above time, which is why it „אינו נקרא בשם ראש השבוע” (is not called the “head” of the week), and yet the days after it are blessed from it. So what is above hishtalshelus (השתלשלות), called darkness, can be drawn down as light, and in the future even Yitzchak’s closeness will be drawn „באופן של אור וגילוי למטה” (below as light and revelation).

   The Alter Rebbeאז יתגלה בחי׳ פחד יצחק למטה שיהי׳ הוא בחי׳ אבינו

   The Rebbeלעתיד לבוא תומשך גם בחי׳ זו באופן של אור וגילוי למטה

   Toras Menachem – Hisvaaduyos (unedited), vol. 10 (תשי״ד ח״א), p. 156–159 · ש״פ תולדות, מבה״ח וער״ח כסלו, ה׳תשי״ד

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3. From the Rebbe’s maamar ד״ה ואלה תולדות יצחק בן אברהם, 5725

   The Alter Rebbe says that only in the future will the Fear of Yitzchak be revealed below. In a separate discussion of the Tzemach Tzedek, the Rebbe says that as long as there is refinement to be done, gevurah must receive from chesed. This echoes the Alter Rebbe’s point in ¶10 that the ascent is refined through Avraham. Gevurah can stand wholly above chesed only once the refining is complete. From this the Rebbe resolves the apparent contradiction between chesed above gevurah and gold above silver, and explains the sin of Korach and the punishment of Shlomo.

   The Alter Rebbeאבל לע״ל כשיהיה בלע המות לנצח ואת רוח הטומאה אעביר

   The Rebbeשבשביל הבירורים יש צורך בחסדים, ודוקא עי״ז יכולים הגבורות להיות כדבעי

   The whole maamar, summarized

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1. From the Rebbe’s maamar ד״ה ואלה תולדות יצחק בן אברהם, 5725

   The Alter Rebbe reads the doubled names through the analogy of giver and receiver. The Rebbe adds a second reading of the same doubling: love (Avraham) and fear (Yitzchak) each have two levels. The order of the names in the verse becomes the order of avodah: lower fear before prayer, lesser love and then great love during prayer, and higher fear, self-nullification in one’s very existence, in Shemoneh Esrei. This matches the letters of Havayah read from below upward.

   The Alter Rebbeב״פ אברהם וב״פ יצחק

   The Rebbeיראה (תתאה) אהבה (זוטא) אהבה (רבה) יראה (עילאה)

   The whole maamar, summarized

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1. From the Rebbe’s maamar ד״ה ואלה תולדות יצחק בן אברהם, 5725

   The Alter Rebbe’s analogy from conception holds two elements: the male arouses the female, and the male’s drop refines the offspring. In his maamar these flow together into one explanation. The Rebbe separates them into two distinct arousals from above, one for each half of the verse. The first comes before the ascent and awakens it, so the ascent is a “son” taken from Avraham. The second comes after the arousal from below and empowers it to produce “birth.” This is how the Rebbe answers the opening question about the apparent repetition.

   The Alter Rebbeהוא בא ע״י בן אברהם פי׳ ע״י ההארה הבאה מלמעלה למטה

   The Rebbeנותנת כח באתעדל״ת שיהי׳ ממנה ענין של הולדה

   The whole maamar, summarized

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1. The Rebbe explainsThe Rebbe says this in more than one place

   In the maamar Vayomer Lo Yehonasan Machar Chodesh, said on Shabbos Toldos, erev Rosh Chodesh Kislev 5745, and edited by the Rebbe for Rosh Chodesh Kislev 5752, he links Yehonasan’s words to David with the opening verse of the parsha, and asks with the Alter Rebbe’s maamarim why, after „יצחק בן אברהם” (“Yitzchak son of Avraham”), the verse repeats „אברהם הוליד את יצחק” (“Avraham begot Yitzchak”).

   Citing the Alter Rebbe’s maamarim of 5568 and, for the same, this passage of Torah Ohr, the Rebbe gives two reasons why the drawing down must come before the ascent, though the ascent reaches higher: „א״א להיות העלאה בלי קדימת ההמשכה” (without it there is no ascent at all), as „אשה מזרעת תחלה” (a woman “seeds first”) only when the man arouses her; and the ascent’s power to reach so high is revealed only through it. With those maamarim (his note 27) he reads the verse: “Yitzchak son of Avraham” is the first, the ascent itself coming through the drawing down that precedes it; “Avraham begot Yitzchak” is the second: “begot” (הוליד) is causative, Avraham giving Yitzchak the power to bear, so that the drawing from above, before the ascent, brings out the power in the lower’s ascent to reach above. That power needs bringing out, he suggests, because „ענין העלאה הוא העלאת התחתון” (an ascent is the ascent of the lower), so its power lies hidden until the higher draws down.

   The Alter Rebbeכי באמת אין ערוך נברא לבורא ושיהי׳ ההעלאה בחי׳ בטול לאלקות בתכלית א״א כ״א ע״י אברהם

   The Rebbeהוליד הוא לשון פועל יוצא שנותן את כח התולדה ביצחק, הוא, שהכח שבהעלאת המטה להגיע למעלה נמשך (מתגלה) ע״י ההמשכה מלמעלה (שלפני ההעלאה)

   Sefer HaMaamarim Melukat, vol. ו, p. כו · ש״פ תולדות, מבה״ח וער״ח כסלו ה׳תשמ״ה (edited by the Rebbe and issued as Kuntres Rosh Chodesh Kislev 5752)

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2. Background from the RebbeThe Rebbe says this in more than one place

   In §8 of the maamar Ve’eileh Toldos of Shabbos Toldos 5718, having shown that the arousal from below is the purpose of all drawing down, the Rebbe explains the two halves of the opening verse as two arousals from above (אתעדל״ע), one before the ascent and one after it, as the Rebbe Rashab does in Ve’eileh Toldos 5678 (and the Rebbe Rayatz in 5699).

   As the Rebbe Rashab explains (dibbur hamaschil Ve’eileh Toldos 5678), which the Rebbe sets out in his maamar Ve’eileh Toldos 5718, the verse is read like the Alter Rebbe here: „יצחק בן אברהם” (“Yitzchak son of Avraham”) is the drawing from above that must come first to bring about the ascent, and „אברהם הוליד את יצחק” (“Avraham begot Yitzchak”) an arousal from above after the ascent, so that the ascent is complete. In the Rebbe Rashab’s words the Rebbe says what that second step does: the refining and ascent from below is at the level of the Name Ban, and after it „בירור שני” (a second refinement) is needed, by drawing down the Name Mah, to refine the “feminine waters” raised from the refinements of Ban. He does not quote „אבר מ״ה” (“ever Mah”), but the step is the one this paragraph names: Avraham, Mah, as the one who refines, so that Yitzchak is “born.”

   The Alter Rebbeע״י אברהם שהוא בחי׳ אב״ר מ״ה בחכמה אתברירו שהוא המברר להוליד בחי׳ יצחק

   The Rebbeוהוא ע״י ההמשכה דשם מ״ה לברר את העלאת מ״ן שנעשה מהבירורים דשם ב״ן

   Toras Menachem – Sefer HaMaamarim 5718 (unedited), p. נו–נז · ש״פ תולדות, מבה״ח וער״ח כסלו, ה׳תשי״ח

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Found by AI in the Rebbe’s works and checked against each source; not yet reviewed by a person, so check the place before relying on a detail. How it was made